[72] ὑποστῆναι. Hippolytus seems most frequently to use the word in this sense.
[73] μετέωρον. See n. on p. [42] supra.
[74] τά τε ἐν αὐτῇ ὕδατα ἐξατμισθέντα ... ὑποστάντα οὕτως γεγονέναι. I propose to fill the lacuna with καὶ πυκνωθέντα ἐν κοίλῳ. For a description of this cavity see the Phædo of Plato, c. 138. I do not understand Roeper’s suggested emendation as given by Cruice.
[75] There must be some mistake here. He has just said that the sun and moon are below the stars.
[76] φωτισμοί, illuminationes, Cr. So Macmahon. It clearly means here “shinings forth again,” or “lightings up.”
[77] Diog. Laert. quotes from Apollodorus’ Chronica that Anaxagoras died in the 1st year of the 78th Olympiad, or ten years before Plato’s birth. For Hippolytus’ sources for his teaching, mainly Diog. Laert., Aetius and Theophrastus, see Diels, ubi cit.
[78] μῖγμα, not μῖξις. But of what could the creative mind be compounded before anything else had come into being?
[79] ἐκ τῆς πυρῶσεως. Does he mean the heated air, and why should the earth form no part of the universe? Something is probably omitted here.
[80] Ἐπικλιθῆναι, de super incumbere, Cr., “inclined at an angle,” Macmahon. Evidently Archelaus imagined a concave heaven fitting over the earth like a dish cover or an upturned boat or coracle. This was the Babylonian theory. Cf. Maspero, Hist. ancnne de l’Orient classique, Paris, 1895, I, p. 543, and illustration. Many of the Ionian ideas about physics doubtless come from the same source.
[81] Reading, as Cruice suggests, καὶ ἀνθρώπους for καὶ ἀνόμοια. So Diog. Laert., II, vit. Archel., c. 17.